Luke 8:34

8:34 When ¹  the herdsmen saw what had happened, they ran off and spread the news ²  in the town ³  and countryside.

Luke 12:28

12:28 And if ⁴  this is how God clothes the wild grass, ⁵  which is here ⁶  today and tomorrow is tossed into the fire to heat the oven, ⁷  how much more ⁸  will he clothe you, you people of little faith!

Luke 15:15

15:15 So he went and worked for ⁹  one of the citizens of that country, who ¹⁰  sent him to his fields to feed pigs. ¹¹ 

Luke 15:25

15:25 “Now his older son was in the field. As ¹²  he came and approached the house, he heard music ¹³  and dancing.

Luke 17:7

17:7 “Would any one of you say ¹⁴  to your slave ¹⁵  who comes in from the field after plowing or shepherding sheep, ‘Come at once and sit down for a meal’? ¹⁶ 

Luke 23:26

The Crucifixion

23:26 As ¹⁷  they led him away, they seized Simon of Cyrene, ¹⁸  who was coming in from the country. ¹⁹  They placed the cross on his back and made him carry it behind Jesus. ²⁰ 

Luke 14:18

14:18 But one after another they all ²¹  began to make excuses. ²²  The first said to him, ‘I have bought a field, ²³  and I must go out and see it. Please excuse me.’ ²⁴ 

Luke 17:31

17:31 On that day, anyone who is on the roof, ²⁵  with his goods in the house, must not come down ²⁶  to take them away, and likewise the person in the field must not turn back.

Luke 9:12

9:12 Now the day began to draw to a close, ²⁷  so ²⁸  the twelve came and said to Jesus, ²⁹  “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging ³⁰  and food, because we are in an isolated place.” ³¹ 

[8:34]  ¹ tn Here δέ (de) has not been translated.

[8:34]  ² tn Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.

[8:34]  ³ tn Or “city.”

[12:28]  ⁴ tn This is a first class condition in the Greek text.

[12:28]  ⁵ tn Grk “grass in the field.”

[12:28]  ⁶ tn Grk “which is in the field today.”

[12:28]  ⁷ tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.

[12:28]  ⁸ sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.

[15:15]  ⁷ tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).

[15:15]  ⁸ tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.

[15:15]  ⁹ sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).

[15:25]  ¹⁰ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[15:25]  ¹¹ sn This would have been primarily instrumental music, but might include singing as well.

[17:7]  ¹³ tn Grk “Who among you, having a slave… would say to him.”

[17:7]  ¹⁴ tn See the note on the word “slave” in 7:2.

[17:7]  ¹⁵ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. See BDAG 70 s.v. ἀναπίπτω 1.

[23:26]  ¹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[23:26]  ¹⁷ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help. Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.

[23:26]  ¹⁸ tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

[23:26]  ¹⁹ tn Grk “they placed the cross on him to carry behind Jesus.”

[14:18]  ¹⁹ tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

[14:18]  ²⁰ sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.

[14:18]  ²¹ sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

[14:18]  ²² sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”

[17:31]  ²² sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[17:31]  ²³ sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.

[9:12]  ²⁵ tn Grk “the day began to decline,” looking to the approach of sunset.

[9:12]  ²⁶ tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.

[9:12]  ²⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:12]  ²⁸ tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.

[9:12]  ²⁹ tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.